be rich in good works as we are to liue righteously in this present world so we are to be filled with the fruits of righteousnes that in our whole spirit soule and body throughout our whole life the fruits thereof may appeare We cease not to pray for you saith the Apostle to the Colossians Col. 1.9 10. and to desire that yee might be filled with knowledge of his will in all wisdome and spirituall vnderstanding that ye might walke worthy of the Lord and please him in all things being fruitfull in all good works The words are much like to these of our Apostle wherein yee see he saith he praied for them vnto the Lord that they might be filled with the knowledge of his will in all wisdome and spirituall vnderstanding to the end that they might walke worthy of him and please him in all things and be fruitfull in all good works giuing them and in them vs thereby to vnderstand that we are to walke worthy of the Lord therefore to please him in all things that we are to please him in all things and therefore to be fruitfull in all good works like good trees bringing forth much fruit vnto the glory and praise of God Againe he that abideth in me Joh. 15 5. saith our Sauiour and I in him the same bringeth forth much fruit and herein saith he is my father glorified 8. that ye beare much fruit In which place our Sauiour likeneth him selfe vnto the vine and his disciples and children vnto the branches of the vine Now how shall wee know that wee are branches of the vine Christ Iesus If wee beare much fruit in him if we will glorifie the Father if we will know that we abide in Christ Iesus and that he abideth in vs if we will know that we are branches of the true vine Christ Iesus wee must not be like vnto the figge tree that bare no fruit but onely leaues but we must beare fruit and much fruit and much fruit in Christ Iesus It is not here a grape and there a grape here a cluster and there a cluster that will serue the turne but we must beare much fruit neither is it wilde grapes and fruit in the flesh that we must beare but wee must beare much fruit in Christ Iesus we must be rich in the fruits of the spirit rich in good works And this was it that was commended in that vertuous woman Tabitha that shee was full of good works Act. 9.36 and almes which shee did Whose example we may not passe ouer with a bare reading or hearing of it without making farther vse of it then to know that it was so but we must know that it was written for our learning to admonish vs that as she was so we should be full of good works and almes deeds of good works in generall and of almes deeds in particular But what is the reason that we should be filled with the fruits of righteousnes We haue already heard many reasons as that we may please the Lord in all things for so we doe please him in all things Col. 1.10 if we be fruitfull in all good workes Againe that wee may glorifie God the Father Joh. 15.8 for herein is the father glorified if we beare much fruit 5. Againe that we may know that we abide in Christ and Christ in vs for he that abideth in Christ and Christ in him the same bringeth forth much fruit Againe that there may be none vnrighteousnes in vs for so shall we be free from vnrighteousnes if we be filled with the fruits of righteousnesse Againe because we our selues should be as good trees the planting of the Lord trees of righteousnes Esay 61.3 â—s the Prophet speaketh for so shall we be knowne to be good trees if we bring forth good fruit and the more good fruit that we beare the better trees we shall be That therefore we may be trees of righteousnesse wee should be filled with the fruits of righteousnes that we may be the planting of the Lord we should bring forth much fruit in the Lord that we may be as trees planted â—y the water side we should alwaies bring forth fruit in due season All times of the yeare our boughes euen the boughes of our spirit soule and bodie should be full of the fruits of the spirit of the fruits of repentance of the fruits of holinesse of the fruits of righteousnes The trees of the garden haue their seasons to beare their fruit and in their seasons they doe not alwaies take but all times are due seasons for our bearing of fruit and at all times our trees should be so well taken that their tender â—oughes should be euen loden with fruit Here then first beloued take a caueat to beware of them that tell you that we make no reckoning of good works that all our preaching is of an idle and dead faith that we are afraid in our Sermons to make any mention of good works and that when we mention them either we condemne them or speake so coldly of them as if there were no worth at all in them Let your owne eares witnesse what we preach vnto you and whether they do not most vntruly slander vs that thus speake of vs. What more doe we beat vpon and vrge then that yee may be pure that ye may be without offence vntill the day of Christ that yee may be filled with the fruits of righteousnesse and abound in euery good worke Answere them therfore out of your owne knowledg tell them that they are of their father the deuill who is a lier and the father thereof Yee your selues know it and therefore may boldly speake it Secondly let this be as a spurre to pricke vs forward and to stirre vs vp to euery good worke For should we be filled with the fruits of righteousnes and abound in euery good worke How is it then that we are so barren in good works like vnto the heath in the wildernes that bringeth forth no fruit that is good Abound in works we doe but it is in the sinfull works of the flesh not in good works of the spirit and full of fruits we are but it is of the fruits of vnrighteousnes maliciousnes crueltie oppression and the like not full of the fruits of righteousnes If there be here and there a cluster of grapes as in the gathering after the vintage if wee doe some things well though they be nothing in comparison of the euill that we doe if after we haue runne at ryot a long time at length we haue some fruit in holinesse if in the moderation and gouernment of our affections and actions we doe more sauour of the spirit then in the common course of the world men doe then we thinke well of our good works and count our selues such as haue well profited in the schoole of Christ But to vrge vs to be filled with the fruits of righteousnes to be
fruitfull in all good works to haue our whole conuersation holy to shew forth the fruits of the spirit in our whole spirit soule and bodie throughout our whole life this we cannot brooke and this is a thing wherein the Preacher may well striue with vs but wherein he shall not preuaile with vs. For here it is with vs as it was with the yong man in the Gospell who soothed vp himselfe as if hee had beene as good a man as liued till it was said vnto him Math. 9. If thou wilt be perfit goe sell that thou hast and giue it to the poore and thou shalt haue treasure in heauen but then he hung downe the head and went away sorrowfull so we many of vs while it is said doe that which is good let your conuersation be honest haue your fruit in holinesse we comfort our selues as hauing obserued these things but when it is said abound in euery good worke be yee filled throughout your whole man and throughout your whole life with the fruits of righteousnesse then we hang downe the head and all the exhortations in the world will not preuaile thus farre with vs. That the Lord shall open his hand and fill vs with plenteousnesse in all good things we can brooke it very well but where is he that is filled with the fruits of righteousnesse to the glory and praise of his name Some one Tabitha it may be may be full of good works but with the rest it is well if they be not as bad as the worst Let vs beloued now that we know what we should be striue vnto that which should be Let vs as we should be be trees of righteousnes filled with the fruits of righteousnesse As as we are purged by Christ Iesus to be a peculiar people vnto him zealous of good works so let vs abound in euery good worke Let vs not onely flie that is euill and doe that is good but as men sanctified throughout in spirit soule and bodie let our whole life and conuersation be such as becommeth the Gospell of Christ Iesus The more fruit we beare the better trees we are the more by our fruits we glorifie God the Father the more sure we are that we are branches of the true vine Christ Iesus Let vs therefore giue all diligence vse all holy meanes and pray that we may abound more and more in the knowledge of Gods will that we may discerne things that differ that we may be pure and without offence vntill the day of Christ filled with the fruits of righteousnesse and being fruitfull in all good works The next thing which here I note is that the Apostle calleth good works the fruits of righteousnes For it is as if he had said filled with good works which are the fruits of righteousnes therefore called the fruits of righteousnes because they spring from righteousnes as the fruit from the tree The obseruation then hence is that good works are the fruits of righteousnes Righteousnes that is the tree and good works they are the fruit of the tree so that as first must be the tree and then the fruit so first we must be righteous euen by the righteousnes of God in vs before we can doe the works that are good Now what is our righteousnes before God Our Apostle telleth vs in the third chapter of this epistle vers 9. euen that righteousnesse which is through the faith of Christ for as Abraham beleeued God it was imputed to him for righteousnes so our faith in Christ Iesus who is made of God vnto vs wisdome and righteousnes and sanctification and redemption is accounted vnto vs for righteousnes before God First then we must beleeue in Christ Iesus whom God hath set forth to be a reconciliation through faith in his bloud before we can doe any works acceptable vnto God and being iustified by faith in Christ then are our works good and acceptable vnto God And to this our Apostle giueth testimonie where he saith Vnto the pure all things are pure Tit. 1.15 but vnto them that are defiled and vnbeleeuing is nothing pure but euen their mindes and consciences are defiled In which words by pure he meaneth them whose hearts are purified by faith in Christ Iesus as the antithesis in the next clause sheweth where he expresseth whom he meaneth by impure men euen vnbeleuing men Hence then it is plaine that when once our hearts are purified by faith in Christ Iesus not onely the things which by the law are counted vncleane are cleane and pure vnto vs but our works also are good and holy but till our hearts be purified by faith in Christ Iesus neither any of the things which by the law are counted pure are pure vnto vs neither is any worke of ours good but how good soeuer it be in shew yet it is indeed abominable before God To the like purpose is that of the Apostle Heb. 1â— 6 where he saith that without faith it is impossible to please God where the Apostle shewing the dignitie and excellencie of faith amongst other things commendeth it for this that by it as Henoch did we please God but without faith saith he it is vnpossible that any worke of ours whatsoeuer should please God So that our works if they be good they are the fruits of righteousnes euen of the righteousnes which is of God through the faith of Iesus Christ otherwise if they spring not from that roote they are not good Here then first learne to beware of them that tell you that our good workes are that righteousnesse whereby we are iustified before God Yee see the Apostle tel eth you that they are the fruites of righteousnesse Aswell therefore may they tell you that the fruite of tree is the tree as that our good workes are our righteousnesse before God Let God bee true and euery man a lier If hee haue said that they are the fruites of righteousnesse then assure we our selues that they are spirits of error that tell vs that they are our righteousnesse Secondly hence learne to beware of them that tell you that men not begotten in the faith of Christ Iesus are able to doe the things that are good and pleasing vnto God for either you must not belieue the holy Apostle or rather the holy Ghost speaking by the mouth of the Apostle or else you must know that they onely do the things that are good and pleasing vnto God that are iustified by faith in Christ Iesus for this the holy Apostle hath said That good workes are the fruites of righteousnesse Either then our good workes must spring and proceed from the righteousnes of God by faith in Christ Iesus in vs or else they are not good so that they onely that are iustified by faith in CHRIST IESVS doe the things that are good And therefore they that tell you otherwise they are led by the same spirit of error thaâ— they are who tell you that by our workes
we are iustified before God Thirdly let this teach vs how to examine our workes whether they be good or no. Are they the fruites of righteousnesse Do they proceed from a true and liuely faith in Christ Iesus Is the fountaine pure whence they spring and their end good whereunto they tend Then bee bolde they are good workes Otherwise if there bee no such warrant for them seeme they neuer so good yet they are not good Examine but our works according to this rule and surely we will not all of vs be found full of good workes The third thing which here I note is that the Apostle saith that these fruites of righteousnesse wherewith hee would haue the Philippians filled are by Iesus Christ Whence I obserue the Author of euery good worke in vs and that is Christ Iesus by the grace of his holy spirit 2 Cor. 3.5 for as the Apostle saith We are not sufficient of our selues to thinke any thing as of our selues but our sufficiencie is of God Now if of our selues we be not sufficient to thinke a good thought but that must onely be suggested by Gods spirit then how shall wee bee sufficient of our selues to doe any thing that is good Nay our Apostle tels vs in the next Chapter 13. that it is God which workes in vs both the will and the deed euen of his good pleasure Neither thought of the heart nor affection of the will nor worke of the hand but if it be good it is by the operation of the holy spirit in vs. Nay take an argument euen from hence Good workes they are the fruites of righteousnesse Now doth the fruite of a tree bud or grow by the labour or skill of man Nay hee planteth and watereth but God onely giues the fruite in due season Right so it is not in man to doe that is good but if he doe that is good it is of God Worke of himselfe he may and to worke that which is euill hee is too proane of himselfe but if he worke any thinke that is acceptable vnto God it is wholly by the spirit of God And why That God may be all in all and that he may haue the glorie of all Let this sufficiently warne vs to beware of them and arme vs against them that would perswade vs that wee are able of our selues to doe that is good at least if wee be holpen by grace If wee thinke or will or doe any thing that is good whatsoeuer fruite of righteousnesse it is that is in vs it is by Iesus Christ not of our selues for then we had wherein to reioyce in our selues but only of his good pleasure that by his good spirit worketh it in vs. This our Apostle telleth vs and this wee learne from him and if any man preach vnto vs or teach vs otherwise then this that wee haue receaued let him bee accursed Secondly let this teach vs vnto whome all praise is â—ue for whatsoeuer good is in vs. Whatsoeuer good is â—n vs it is by Iesus Christ So that our song is alwaies to â—e as the song of the Angels in the Apocalips Praise Apoc. 5.13 and honour and glorie and power be vnto him that sitteth vpon the â—hrone and to the lambe for euermore His name is to bee blessed and the power of his spirit is to bee acknowledged in whatsoeuer good in whatsoeuer good worke is wrought in vs. The last thing which here I note is touching the end of good workes which as they are by Iesus Christ as the author and worker of them in vs so they are to be done to the glorie and praise of his name Whence I obserue vnto what end our workes must be done if they be good and that is vnto the glorie and praise of God Ye know that of the Apostle where hee saith Whether yee eate 1 Cor. 10.31 or drinke or whatsoeuer ye doe doe all to the glorie of God As also that of our Sauiour where he saith Matth. 5.16 Let your light so shine before men that they may see your good workes and glorifie your father which is in heauen And that of Peter 1 Pet. 2.12 where he saith Haue your conuersation honest amoÌ„g the Gentiles that they which speake euill of you as of euill doers may by your good workes which they shall see glorifie God in the day of the visitation By which and many other places which might be alleaged to this purpose it appeareth that the end whereunto our workes if they bee good must bee referred must be the glorie and praise of God that thereby he may be glorified both by vs and by others which see our good workes Here then first we learne not to credite any that shall tell vs that any action of any vnregenerate man can be good For what is the end of such men in their actions Is it the praise and glorie of God Nay it is their owne praise and the praise of men which they seeke after in all the most glorious things that they doe But hence wee learne that so our workes are good works if they be by Iesus Christ vnto the glorie and praise of God Secondly hence we learne that the end of our good workes is not to be that thereby we may merite heauen but that thereby God may bee glorified Nay if our workes bee thereby to merite heauen they cannot be to the glorie and praise of God For how much so euer is giuen to merite so much is taken from the glorie of God Either therefore we must renounce all merite or else whatsoeuer we say our workes are not to the glorie of God Thirdly this teacheth vs whatsoeuer we doe to do it to the honour and praise of God Let this therefore bee our end in all that euer wee doe that thereby God may be glorified and let vs know that so onely that which we doe is good if we do it to this end LECTVRE XIII PHILIP I. Verse 12. I would yee vnderstood brethren that the things which haue come vnto me are turned rather to the furthering of the Gospell 13. So that my bands in Christ are famous throughout all the iudgment hall in all other places 14. Insomuch that many of the brethren in the Lord are boldened through my band and dare more frankly speake the word WE haue spoken of the Apostles exordium or entrance to his Epistle and therein of such things as whereby he testified his loue towards the Philippians thereby to winne their attention vnto him and likewise of such obseruations as that scripture offered together with such vses and instructions thence as seemed most behouefull for 〈◊〉 Now in the rest of this chapter is set downe the Apoâ—â—les narration Wherein first he tells them of his preâ—â—nt state how at this present when he wrote vnto them â—atters stood with him and this he doth from vers 12. 〈◊〉 19. Secondly hee tells them for hereafter what his â—ope is namely that
saued vs Tit. 3.5 â—e by the works of righteousnesse which we had done but accordiâ—g to his mercy immediatly after he speaketh thus vnto Titus 8. is I will that thou shouldest affirme that they which haue beleeued God might be carefull to shew forth good works By which plaâ—es it doth appeare that howsoeuer our good works are not â—e cause or the meanes of our saluation yet they are that way â—hich leadeth vnto saluation yea and that way wherein if â—e doe not walke we cannot be saued So saith our Sauiour â—imselfe Euery branch that beareth not fruit in me Joh. 15.2 the Father taâ—eth away and it is cast into the fire and burnt He doth not say â—uery plant that is not planted in me albeit that likewise be â—ost true but euery branch that beareth not fruit in mee What fruit Euen the fruit of the spirit which is in all goodnes Eph. 5.9 righteousnes truth as the Apostle speaketh Euery branch â—hat beareth not such fruit in me he is taken away and cast into the fire and burnt To like purpose is that of the Apostle where he saith Heb. 12.14 Follow peace with all men and holinesses without the which no man shall see the Lord. And to the like purpose now many places might and ordinarily are by vs produced in our Sermons Here then first I beseech you learne to beware of such a traduce vs and the doctrine which wee preach as if by preaching of faith wee had banished good workes and as if wee were so farre from exhorting men to good workes in our Sermons that either we mention them not or condemne theâ— for such there are that are not ashamed to say that now we are afraid to handle the doctrine of good workes that we have preached saluation by faith so long that wee haue banished good workes out of the Country that either wee dare 〈◊〉 speake of good workes or if we doe yet so coldly that as good neuer a whit as so barely and coldly But beware of such for hauing their foolish hearts seduced to beleeue lies they speake euill of the way of truth which they know not and of â— whom either they will not at all heare or with such enchanted eares that they peruert whatsoeuer things are spoken vnto their owne destruction Such if they would they might heare and know that these are false suggestions wherein they slander vs and the truth which wee teach For we preach both faith and workes and in all places wee exhort all men that they abound in euery good worke But why is it that theâ— thus traduce vs and our doctrine Forsooth because we teach that our workes are no causes of our saluation And are wee then thus to be traduced because wee tell you the truth Wee tell you that which the Scriptures haue taught vs and wee bring with vs the euidence thereof to confirme that which we teach Wee dare not challenge any part of our saluation aâ— due vnto our workes because all the honour thereof belongeth vnto the Lord whose free gift it is according to his mercie But the way wherein God hath ordained vs to walke vnto saluation we say is holinesse of life without which no man shall see the Lord. This the Scriptures teach vs this we teach you beware therefore of such deceiuers as tell you otherwise Againe if good workes be the way which God hath ordaiâ—â— vs to walke in and if without holinesse of life no man â— I see the Lord then walke with God as Henoch did in hoâ—â—esse and righeousnesse You beleeue in Christ Iesus shew â—th the fruits of your faith your workes must testifie your â—â—h both vnto your selues and vnto vs for it is a vaine and â—ead faith where no fruits of holinesse of life doe follow â—ree is knowne by his fruit a good tree bringeth forth good it and a corrupt tree bringeth forth euill fruit As many â—re lead by the spirit of God they walke after the spirit and â—y bring forth the fruits of the spirit Beloued God hath â—t a time wherein to trie the faith and religion of such as hee â—h enabled to doe some good vnto his children Now hee â—â—keth that wee should shew forth the fruits of faith and the â—ens of religion by shewing mercy and compassion vpon 〈◊〉 poore afflicted and distressed brethren Pure religion Iam. 1.27 and defiled before God euen the Father is this that wee visit the faâ—lesse and widowes in their aduersitie and that wee keepe our â—es vnspotted of the world If therefore there be any faith if â—re be any religion if there be any bowels of compassion in â—â— withdraw not your morsels from the poore nor your reâ—â—fe from the needie According to that where withall God â—â—h blessed you be it small or great bee ready to doe good â—â—d to distribute laying vp for your selues a good foundation heauen Blessed is he whom the Ioines of the poore in their â—uersitie blesseth Generally this I exhort that yee studie to â—e soberly righteously and godly in this present world and glorifie God by the holinesse of your conuersation for â—ow this that whom God hath iustified forgiuing their sins â—d iniquities them also hath hee sanctified that they serue â—n in holinesse and in righteousnesse and whom hee hath â—actified them also and them only he glorifieth in the king â—â—me of his Sonne As he then which hath called you is holy be yee holy in all manner of conuersation Hereby yee â—ll know that yee are the sonnes of God if yee walke as hee â—â—th walked and keepe his commandements And this is a â—e witnesse that yee belong not vnto him if yee delight in righteousnesse and defile your selues with the vncleane conuersation of the wicked and vngodly Giue therefore a diligence to make you calling and election sure sure I say vnto your selues and to your owne soules by walking in such holinesse of life as God in Christ Iesus hath ordained your walke in And thus much of that holy course and race of godlinesse wherein the Apostle exhorteth vs to runne when he saith Conficite salutem c. Make an end c. What it is whereunto the Apostle in these words doth exhort vs in part we haue already heal by the way wherein hee prescribeth vs to walke The 〈◊〉 which leadeth vnto saluation being holinesse of life the Apostle exhorteth vs to walke in this way to runne in this 〈◊〉 Now it is to be obserued that the Apostle doth not only prescribe the way which leadeth vnto saluation and exhort vâ—â—â— walke and runne in that way but he exhorteth vs to runne 〈◊〉 in the same race vnto the end and fully to finish our courseâ— doing such good workes as God hath ordained that we sheâ—â— walke in Whence wee are to learne this lesson that we 〈◊〉 not onely beginne in the spirit and grow forward likeâ—â—â—â— from grace vnto grace but wee must perseuere and contiâ—â—â— vnto the end
promise sake who both worketh in vs and crowneth his one workes in vs. Fourthly where they aske what iust iudge will vouchsafe to giue a crowne vnto dung we answere none will doe it But the most righteous iudge the Lord of heauen and earth because he is righteous and keepeth promise for euer giueth a crowne vnto our good workes not as they are dung not as they are poisoned tempered with that qualitie of confidence in them but as they are the worke of his spirit in vs. 5. Where they aske what thanks we owe vnto God for creating vs vnto good workes if they be nothing else but dung we answer that it is their shamefull abusing of the world to say that we iudge theÌ„ to be nothing else but dung In respect of that qualitie we say that they are to be iudged losse dung but in respect of their substance we say that they are good and that we are to glorifie God by walking in such good works as he hath ordeined vs to walke in Lastly where they say that if the good workes of the faithfull be but losse and dung then are not good workes to be done or liked but to be disliked neglected we say the same But who are they that say that the good workes of the faithfull are nothing else but losse and dung Because we do not inuest them into the glory of Christ Iesus because wee doe not make them any part of our righteousnesse before God because we stand not vpon any merit of saluation by them doe we therefore say that they are nothing else but losse and dung Thus indeed they beare the world in hand and thus they lead captiue many poore and ignorant soules into many grieuous and noisome errors But marke men and brethren what it is that we say we say that good works in respect of the substance of the action are good works a sweet smelling odor a sacrifice acceptable and pleasing vnto God and such as God hath ordeined vs to walke in vnto life and saluation only in respect of any merit or confidence of righteousnesse or saluation we say they are to be iudged but losse and dung See then and iudge betweene vs and them whether we say simply that they are but losse and dung These are they that with fained words make marchandize of your soules whose iudgement long agone is not farre of and whose damnation sleepeth not By this iudge of the rest and as they deserue in this so let them be credited in the rest By the circumstance of the place ye see the necessarie collection of the Doctrine deliuered and how the gaine-sayers doe falsifie the meaning of the Apostle Let this then serue to instruct vs in the true vse of good workes They are the way which God hath ordained that we should walke in to the glory of his name and to the saluation of our owne soules as both that exhortation of our Sauiour proueth where it is said Matt. 5.16 let your light so shine before men that they may see your good workes and glorifie your father which is in heauen and likewise that saying of the Apostle where he saith that we are the workeman-ship of God created vnto good workes â—ph 2.10 which he hath ordained that we should walke in them But they are no part of that righteousnesse whereby we are made righteous before God 1 Cor. 1.30 1 Ioh. 1.7 For Christ alone it is that is made of God vnto vs wisedome and righteousnesse sanctification and redemption it is the blood of Christ Iesus that clenseth vs from all sinne Esa 64 6. Our very best workes and all our righteousnesse as the Prophet witnesseth is but as filthie clouts and touching them when we haue done all that we can we must say as our Sauiour willeth vs we are vnprofitable seruants Luk. 17.10 we haue done that which was our dutie to doe Heb. 12.14 Let vs therefore walke before the Lord in holinesse and in righteousnesse all the daies of our life For without holinesse of life no man shall see the Lord. But let no man be puft vp with any conceit of his owne righteousnesse by his holinesse for if he iustifie himselfe his owne mouth shall condemne him Iob 9 20. and if he say that he is perfect the Lord shall iudge him wicked Our good workes are the fruits of our faith and the effects of our iustification by faith declaring and testifying that we are iustified before God Let vs therefore abound in euery good worke that we may haue the testimonie of our faith and of our iustification sealed vp vnto our soules But let vs not so please our selues in all the good that we do as that we count our selues righteous thereby Jam 3.2.2.10 for in many things we sinne all and he that faileth in one point of the law he is guiltie of all If we will be righteous before God we must lay away all Pharisaicall conceit of our owne righteousnesse by workes and in stead thereof we must take vp the praier of the poore Publican Luk 18.13 and crie O God be mercifull vnto me a sinner And of this let vs assure our selues that the more holy and the better that any man is the more readily he confesseth his sins vnto the Lord and acknowledgeth his vnrighteousnes in his sight It is most damnable pride that makes vs rush into part with Christ and to part stakes with him Let vs therefore with the Apostle make Christ all our righteousnesse and account our owne righteousnes which is by works to be but losse dung and no vantage at all either vnto iustification or saluation Thirdly in that the Appostle saith that he iudgeth them to be dung that he may winne Christ I note the reason why he iudgeth all things to be dung which is that he might win Christ as if he should say that vnlesse he iudged all things to be dung hee could not winne Christ hee could not be throughly engraffed into Christ to be partaker of his righteousnesse Whence I obserue that either we must disclaime all righteousnesse by any workes of our owne or else we cannot be pertakers of the righteousnesse of Christ Iesus either we must iudge our owne workes whatsoeuer to be losse and dung or else we cannot winne Christ This also the Apostle sheweth in another place where he saith that vnto him that worketh not Rom. 4.5 but beleeueth in him that iustifieth the vngodly his faith is counted for his righteousnesse to him that worketh not .i. to him that dependeth not on his workes to him that standeth not vpon the merits of his workes to him that make not his workes his righteousnesse to him his faith is counted for righteousnesse But to him that worketh the wages is not counted by fauour but by debt to him that worketh that is to him that dependeth on his workes that standeth vpon the merit of his workes and thinkes to be
writer of this Epistle and Timotheus the approuer of it or Paul the inditer of it and Timotheus the writer of it The title of dignitie commune to them both whereby they are described is this the seruants of Iesus Christ seruants both and therefore to attend vpon their ministerie and seruice and both seruants of Iesus Christ and therefore to attend vpon the ministration of the gospell which he had committed vnto them but yet the seruants of Iesus the Sauiour of the world euen of Iesus Christ annointed a King to defend vs a Prophet to teach vs and a Priest to offer vp a sacrifice for our sinnes The persons saluted are generally the whole Church of Philippi and more particularly the Bishops and Deacons there The whole Church at Philippi generally is saluted vnder the name of all the Saints in Christ Iesus which are at Philippi for by all the saints in Christ Iesus he meaneth all them which in baptisme had giuen their names vnto Christ Iesus thenceforth to die vnto sinne and to liue vnto God in righteousnes and true holinesse which was all the Church at Philippi Now this Philppi was a chiefe Citie in the parts of Macedonia Act. 16.12 whose inhabitants came from Rome to dwell there the first Citty in the passage out of Thracia beyond the riuer Strymon At the first it is generally thought to haue beene called Crenida because of the many fountaines about the hill whereon it was built 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being as much as fons and afterward to haue beene called Philippi because of the fortification and enlargement thereof by Philip King of Macedon and now to be called Gricopolis as if yee would call it Chrysopolis a Citty of gold because of the great abundance of gold that is there so great that Philip is said to haue receiued thence yearely aboue 1000 talents of gold which is asmuch as 600 thousand french crownes This Citty is notably knowne as for the great ouerthrow of Brutus and Cassius there by Octauius and Antonie so especially for the preaching of the gospell there by Paul and Silas and Timotheus for the embracing of the truth there by their ministerie and for many other accidents there during the Apostle his abode there for Paul being warned by the spirit to goe into Macedonia hee went thither and first came to Philippi there preached and by his preaching converted Lydia so that shee and her houshold were baptized Afterwards he cast out of a maide a spirit of diuination Wherevpon hee was brought before the Magistrates sore beaten with rods cast into the inner prison and his feete thrust into the stocks Being there in prison the foundation of the prison was shaken by an earth-quake the dores were opened the prisoners bands were loosed the Iaylor was conuerted he and his house baptized and the Apostle deliuered For these things this Citie is well knowne and it was the Church generally in this Citie that the Apostle saluted The persons more particularly saluted are the Bishops and Deacons there Where by Bishops he meaneth the Pastors and Teachers which laboured in the word and doctrine For both the word so signifieth throughout the whole New Testament and here it must needs so signifie because he speaketh of many in one Church By Deacons also he meaneth those that by their office were to receiue and distribute the common liberalitie of the Church according to the necessities of all the poore members thereof such as we read to haue beene ordeined in the Church Act. 6 5. and such as are described by our Apostle 1 Tim. 3.8 c. Vnto whom together with the Bishops the Apostle is thought here to write as to magnifie their office so because theirs had beene the care chiefly in respect of their office to send the Churches liberalitie to him by their Minister Epaphroditus The salutation followeth wherein he wisheth them all good from him which is the author of all goodnesse Where 1. is set downe the thing which he wisheth vnto them which is grace and peace vnderstanding by grace the free fauour of God wherewith he loueth his children and whence as from the fountaine all other goodnesse doth flow and by peace euery blessing corporall and spirituall for this life and that that is to come flowing from that fountaine of grace 2. is set downe vnto whom he wisheth this grace and peace namely vnto all the Saints at Philippi together with the Bishops c. 3. is set downe the author from whom and by whom he wisheth this grace and peace vnto them which is from God our father as the fountaine and first originall from whom commeth euery good and perfect gift and from the Lord Iesus Christ as the meanes by whom euery grace of the spirit is conveyed and deriued vnto vs. Thus much for the purpose of the Apostle in these words and the meaning of them Now let vs see what notes we may gather hence for our farther vse and instruction Paul and Timotheus First then for the very name of Paul it should not passe vs reading or hearing of it but therein we should obserue the great mercy of our gracious God towards sinfull creatures For what was Paul that now wrote vnto the Churches here and there to stablish them in the faith Surely he was sometimes a bloudy Saul a cruel persecutor of Gods Church one that hauing receiued authoritie of the High Priests Act. 26.10 shut vp many of the Saints in prison and when they were put to death gaue his sentence 11. punished them throughout all the synagogues and compelled them to blaspheme and being more madde vpon them persecuted them euen vnto strange Cities one that was a blasphemer 1 Tim. 1.13 an oppressor that spared neither men nor women Act. 22.4 but beat them and bound them and deliuered them vnto death Gal. 1.13 one that persecuted the Church of God extreamely and wasted it All which things himselfe testifieth of himselfe Could there well haue beene a more forlorne man a more desperate and godles creature Yet this man was receiued vnto mercy yea vnto such mercy that the Lord called him to be an Apostle and chose him to beare his name before the Gentiles and Kings and the children of Israel And that this was a worke of the Lord his owne mercy our Apostle himselfe witnesseth where he thus saith I was a blasphemer and a persecutor and an oppressor 1 Tim 1.13 but I was receiued to mercy And why was he receiued to mercy himselfe tells vs saying for this cause was I receiued to mercy 16. that Iesus Christ should first shew on me all long-suffering to the ensample of them that shall in time to come beleeue in him vnto eternall life It was then the Lord his great mercy towards him that of a cruell persecutor he became an holy Apostle of Christ Iesus and this mercy was shewed on him that in him might be an example of Gods mercy
whosoeuer beleeueth sâ—â— be saued yet thence assure himselfe particularly by faith of 〈◊〉 saluation Yet but seeing it is no article of the Creede to beleeue a mans owne saluation therefore no man is bound 〈◊〉 beleeue it Whereunto we answer that in professing the artâ—cles of our Creede we professe the assured beleefe of our oâ—â—â— saluation for each man in his particular to professe and say I belieue in God the Father I belieue in Iesus Christ his Sonne c. is all one as to professe and say I beleeue in God that he is 〈◊〉 God and my Father and my strong saluation I beleeue 〈◊〉 Iesus Christ that he was borne vnto me and died for my 〈◊〉 and rose againe for my iustification I beleeue in the Hâ—â— Ghost that being sanctified by his worke I shall be gloriâ—â— with my Sauiour and I beleeue the holy Catholike Church that I am a member of it and that vnto me belongeth the forgiuenesse of my sinnes the resurrection of my bodie aâ—â— life euerlasting without which particular application to 〈◊〉 selues the Deuill may beleeue the articles of the Creeâ—â—â— And albeit we doe not alwaies so infallibly beleeue our oâ—â— saluation as we doe assent vnto the articles of the Creede 〈◊〉 as our faith is in degree lesse or greater so our apprehension of saluation is weaker or stronger yet in our weake apprehension of our saluation we truely beleeue it and oughtâ— waies strongly and stedfastly to beleeue it and to pray wiâ—â— the Apostles that from weaknesse of faith and slender assurance Luc. 17.5 we may grow vnto strength of faith and full assurance as the Apostles did Yea but the greatest certaintie we â—â—â— haue of our saluation is onely the certainety of hope not anâ— certainety of faith we may hope well of saluation doing oâ—â— duties but we may not without great presumption assure â—â—â—selues by faith of it Wherevnto we answer 1. that howsoeuer hope as vulgarly men talke of hope and as the Papâ—â— speake of it be alwaies ioyned with feare and doubt and 〈◊〉 vncertaine yet the certainty of that Christian hope whereâ—â— the scripture speaketh and which nothing else but a constâ—â— and patient expectation of that which we beleeue shall be 〈◊〉 a vndoubted and sure as the certainety of faith whereon it grounded and whereof it is the proper effect Rom. 5.5 inasmuch as â—e scripture saith of it that hope maketh not ashamed which as Iustin noteth it should doe in Ps 36. Rom. 5.2 if he that hopeth failed of his â—pe and againe that hope makes vs to reioyce which it should â—t if it made vs not certaine and sure of that we hope for â—â—d againe he calleth hope an ancre of the soule Heb. 6.19 both sure and â—â—dfast and giueth vnto it confidence 3.6 and reioycing and assuâ—â—nce 2. That doing our dutie can yeeld vs neither faith â—r hope truely so called because wee come so short of â—ing our dutie that as Hierom saith if we consider our owne â—erits we must needs despaire and so our hope is grounded â—t vpon doing our dutie but vpon faith and it vpon the â—â—omise of God in his word whence both faith and hope are â—rtaine of that they beleeue and hope for 3. That it were â—eat and wicked presumption to hope for saluation by vertue our owne doings but no other presumption then godly to sure our selues of our saluation by faith inasmuch as this is â—e presumption of true faith which presumeth not vpon our â—â—ne workes but vpon the grace of Christ and vpon the â—â—â—omise of God made in his word Let vs now looke a litle â—erer into the words and the meaning of the words in this â—â—ace of our Apostle is euident With feare and trembling We are therefore to remember â—hat I haue already told you that there is a double feare menâ—â—oned in holy scriptures the one a seruile and slauish feare â—â—ch as is in the children of disobedience who feare not to â—â—end and displease the most high God but so feare the horâ—r of that punishment which is due vnto their sinnes that â—â—ey carry with them euen an hell within their owne bosome â—â—ch a feare in the end breedeth despaire and is alwaies so reâ—â—gnant vnto loue that in loue there is no such feare but perâ—â—ct loue casteth out such feare There is another feare 1 Ioh 4.18 which is godly a sonne-like feare such as was in Iob of whom it is â—id that he was one that feared God and eschewed euill Job 1.1 and such was in Cornelius of whom it is said that he feared God with â— his houshold and that he gaue much almes to the people Act. 10.2 that â—aied continually This is such a feare as wherewith the good childe standeth in awe of his father and feareth to displease him For as the good and dutifull childe feareth his father albeit he doubteth not of his fathers loue towards him nay as he doth the more feare to displease his father the more certainely that he is perswaded of his fathers loue towards him so the childe of God in whom this godly feare doth dwell the more certainely he is perswaded of the loue of God towards him in Christ Iesus the more he feareth him with this feare the more he feareth to displease him and therefore doth the more eschew that which is euill and follow after that which is good and acceptable in his sight And this is so farre vnlike vnto that seruile and slauish feare that this feare is neuer seuered from loue but the more we loue the more we feare to displease him whom we loue and the more we feare to displease him whom we loue the more we loue him Now it is not to be doubted but that the Apostle in this place speaketh of this godly feare the other being such a feare as the Holy Ghost throughout the whole scriptures would haue vtterly abandoned in all the children of God Yea but it is added with feare and trembling which sheweth that the Apostle doth not speake of such a feare as hath with it ioyned assurance of loue but of such a feare as is full of doubt for trembling must needs argue doubtfulnes See then I beseech you that place of the Prophet where they are both ioyned as here in the Apostle Serue the Lord with feare Psal 2.11 saith the Prophet and reioyce in trembling Where by trembling cannot be meant any doubt or distrust for what reioycing can be in such trembling as ariseth of doubt or distrust but by trembling is meant a reuerence of his maiestie in whose loue we are so to reioyce as that withall we feare to displease him And as there the Prophet so here our Apostle would haue vs to serue the Lord with feare to exclude all carnall securitie whereby we grow carelesse and negligent to doe that which is good and with trembling to exclude arrogant presumption whereby we grow pharisaically proud
vnto Christ they should not walke worthy of Christ This therefore in this place is the summe of the Apostle his desire that the Philippians would so walke worthy of Christ both before God and with their brethren that in the day of Christ when his labours in the Lord should not be in vaine he might reioyce that he had not spent his strength amongst them in vaine but by his preaching of Christ Iesus vnto them had gained them vnto Christ who should then giue both vnto him and them the crowne of saluation for their glory This is the summe and the sense likewise of that which the Apostle speaketh in this place Now let vs see what vse we may make hereof for our selues Here then 1. I note that the saluation of Gods people is the ioy crowne of the faithfull Minister of Christ in the day of Christ This shall be his glory in that day with his Christ whose Minister he is that he hath gained many vnto Christ And therefore this our Apostle in another place calleth the Philippians his ioy his crowne Phil. 4.1 whereby he signifieth both the present ioy comfort which he taketh in them and the sure hope which he hath that they shall be his ioy and his crowne in the day of the Lord. To the like purpose he writeth to the Thessalonians 1 Thes 2.19 saying what is our hope or ioy or crowne of reioycing are not euen you in the presence of our Lord Iesus Christ at his comming 20. Yes yee are our glory ioy when not onely now present but in the presence of our Lord Iesus Christ at his comming As plaine to this purpose is that in the last of Daniel Dan. 12.3 where he saith that they that turne many vnto righteousnesse shall shine as the starres for euer and euer which no doubt is principally meant of the Ministers of Christ Iesus And if it shall be said in that day vnto euery good and faithfull seruant Mat. 25.21 It is well done good seruant and faithfull enter into thy masters ioy how much more shall it be said so vnto the faithfull Minister of Christ Iesus What greater encouragements can there be vnto the Ministers of Christ Iesus to make them faithfull and painefull in their places to make them labour with all alacritie and cheerefulnesse to gaine many vnto Christ to turne many vnto righteousnesse O but there are many discouragements For who more contemned who more disdained who more hated who more disgraced then the Ministers of Christ Iesus True it is and it is the shame of our times that they are counted of many as the very of-scourings of the world and the more faithfull that they are the more they are hated and oftentimes the more persecuted If we sowe cushions vnder all arme-holes if we speake smoothing and fawning words if we cry peace peace all is well if we meddle not with the sinnes of the people but onely teach a truth in a generalitie happily we shall please or not displease but liue in rest and quiet But if we lift vp our voices like trumpets and tell the house of Iacob their sinnes and the house of Israel their transgrassions if we search and cut vp and lance the sores of our people if we sharply reproue such such sins whereof their own consciences condemne them to be guilty then they begin to hate vs to disgrace vs to persecute vs to traduce vs as cursed Chams as seditious fellowes troublers of the State and to speake all manner of euill sayings against vs. Herod ye know when he heard Iohn did many things Mar. 6.20 Mat. 14.10 and heard him gladly But after that Iohn had reproued him for his incest he quickly lost his head The Iewes likwise heard Steuen a great while answering for himselfe But when he began to come somewhat neere vnto them and to touch them to the quicke when he came vpon them with Act. 7.51.54.55 Yee stiffe-necked and of vncircumcised hearts and eares yee haue alwaies resisted the Holy Ghost c. then it is said that their hearts brast for anger and that they gnashed at him with their teeth and quickly after stoned him to death I say not that it fareth so at this day For sinne God be thanked may be boldly rebuked without feare of such danger But this we finde true by experience that whose sore we touch his hatred most commonly we purchase and if wee be but suspected in our reproofes of sinne to note such and such men we shall not want whatsoeuer they can say or do against vs. Thus render they vnto vs hatred for our good will and when we strike at the roote of any sinne and wound only that we may heale they tell vs we only vtter our choler or malice and that we might well enough finde our selues other matter then to note them in our Sermons But this as I said is the shame of our times that the more faithfull and painefull they are the worse commonly they are intreated But herein we comfort our selues that our conscience beareth vs witnesse in what singlenes of heart as before the Lord we doe the worke of our ministerie and that howsoeuer now through their disgraces and reproches and contempts and hatreds and persecutions our reioycing be diminished yet our reioycing in the day of Christ shall no man take from vs but then they that haue beleeued and they that haue beene conuerted from going astray out of the right way by our ministerie shall be vnto vs the crowne of our reioycing Then for that we haue laid out our talent to the best aduantage we could we shall heare that voice It is well done good seruant and faithfull and then those that hated vs without cause and disgraced vs without our desert shall not dare to hold vp their heads against vs but shall be confounded in that day In the meane time if when we haue sowen the seede of Gods word many sharpe showres doe follow and many blacke tempests ouertake one another yet must we with the husbandman patiently expect the time of haruest we must in patience possesse our soules vntill the day of Christ and then we shall reioyce in the presence of our Lord Iesus Christ at his comming when we and they whom we haue gained vnto Christ shall meete him in the clouds that we may be euer with the Lord. For they whom we haue gained vnto Christ shall be the crowne of our reioycing in that day Yea but what if when we haue laboured either we see no fruits of our labours in them that heare vs or that fruit which seemed to shoote forth in the blade doe afterwards fall away and wither 2 Tim. 1.15 as the Apostle complaineth that they of Asia were turned from him doth the glory of the Minister in that day depend vpon the saluation of them that heare him Doth he runne in vaine and labour in vaine if he gaine
correction and chastisement him for a plague and punishment He chastiseth thee with roddes but he woundeth him with the swords of an enemie thou by thy corrections art kept in a child-like awe hee in a slauish feare the effect of thine afflictions is reformation of things past and obedience afterwards to thy good but the effect of his is hardnes of heart and rebellion against the highest the end of thine is ioy euerlasting the end of his is woe euerlasting Though therefore your afflictions seeme to be like yet is the whole course of them altogether vnlike in the beginning in the manner in the vse in the effect and in the end What then though thine afflictions be great It is a token that he hath giuen thee great grace and strength to stand For he will not suffer his to be tempted aboue that they be able 1 Cor. 10.13 but will euen giue the issue with the tentation that they may be able to beare it What though thine afflictions be many It is that as gold purified seuen times in the fire thou maist bee found more precious at the appearing of Iesus Christ what though thou hast waited long It is that thy patience may haue her perfect worke and that thou maist be perfit and entire lacking nothing What though there be no oddes vnto thine outward sense between thy sufferings and the wicked It is that thou maist grow out of loue with that restlesse and wretched life and maist long after that life where there shall be no more death nor sorow nor crying nor paine but life without death ioy without sorow rest without crying and pleasure without paine If this will not serue to make thee brooke thine afflictions be they great or many or whatsoeuer they be then consider these points Christianly and with a wise heart 1. Consider what thou hast deserued if the Lord should deale with thee in weight and measure Are thine afflictions and thy troubles proportioned to the desert of thy sinnes Nay if hee should dispute with thee thou couldest not answere him one thing of a thousand if he would straightly marke thine iniquities thou were not able to stand when he is angrie No sinne that thou committest in the whole course of thy life but the wages of it is death euen euerlasting death both of body and soule without the Lords speciall mercy What are then thine afflictions vnto that that thou hast deserued 2. Consider how light and momentanie thine afflictions are For what if they be for a yeare what if for twentie what if for thy whole life when the Lord had punished his people with 70. yeares captiuitie for a moment saith he Es 54.8 in mine anger I hid my face from thee for a little season but with euerlasting loue haue I had compassion on thee Seuentie yeares captiuitie it was but a little while a moment in comparison of his euerlasting loue Euen so the afflictions that thou sufferest if they be for seuenty if for a 100. yeares what is this in comparison of eternity Who would make account of taking very bitter potions and very sharpe phisicke for three or foure daies together in hope of health for euer after What then if thy potions if thy phisicke if thine afflictions be for 70. or 100. yeares It is not so much as three or foure daies nor so much as three or foure houres nay nothing in comparison of eternitie And therefore the Apostle very well calleth the afflictions of this life light and momentanie afflictions in respect of that eternall weight of â—â—ory reserued for them that stand fast vnto the end 3. 2 Cor. 4.17 Heb. 12.11 Consider what fruit in the end followes thine afflictions They bring saith the Apostle the quiet fruit of righteousnesse vnto them that are thereby exercised And in another place he saith that they cause vnto vs a farre most excellent 2 Cor. 4.17 and an eternal weâ—â— of glorie Which is not so to be vnderstood as if by our afflictions we did merit an eternall weight of glory Foâ—â— count saith the Apostle in an other place Rom. 8.18 that the afflictions of this present time are not worthy of the glory that shall be shewed v â—o vs but his meaning is that God in mercie rewardeth the light momentanie afflictions of this life with an eternall weight of glory afflictions wiâ—h glory light afflictions with a weight of glory moment any afflictions with eternall glory light and momentanie afflictions with an eternall weight of glory Let not afflictions then daunt vs but let vs rather without Apostle desire to know in our selues the fellowship of Christ his afflictions Pro. 3.12 and let vs count them a vantage vnto vs. For the Lord correcteth him whom he loueth euen as the father doâ—â— the childe in whom he delighteth Heb. 12.8 And if we be without correction whereof all are partakers then are we bastards and not sons The finest clothe yee know which a man weareth next vnto his skinne will sometimes be nastie and slurried and then it must be beaten and washed and wrung and if yet it be not cleane then to it againe and beat it and wash it and wring it till it be cleane and fit to be worne next the skinne but a sack-cloth or haire-cloth we care not how blacke it be neither doe we wash or wring it Beloued we are so neere vnto Christ as that we are not next vnto his skinne but wee are flesh of his flesh and bone of his bones And therefore to purge vs and to make vs cleane he washeth vs and hee wringeth vs with afflictions Sack-cloth and haire-cloth be it as blacke as it wiâ—l he cares not for the whiting and cleansing of it because it shall neuer come neere vnto his skinne Hee taketh no pleasure in it and therefore he regardeth not the cleansing of it Let vs not therefore be troubled at afflictions They are nothing proportionable to that we deserue they are but light and momentanie whatsoeuer they are and in the end they cause vnto vs a farre most excellent and an eternall weight of glory Let vs therefore endure with patience and let patience haue hâ—â— perfect worke that we may be perfect and entire lacking nothing For if we endure chastening Heb. 12.7 Iob. 5.17 God offereth himselfe vnto vs as vnto sonnes and blessed is he whom God correcteth It followeth And be made conformable c. Or as Beza readeth it whiles I am made conformable vnto his death i. vnto Christ being dead and so the sense is this I iudge all things without Christ to be dung as for other vantages so for this that whilst I am made like to the image of Christ that is dead by sufferings I may know and feele in my selfe the fellowshippe of Christ his afflictions such as he suffered in his person and doth now suffer in hiâ— members Here then I note two reasons why the Apostle reckoned affliâ—tions a